A C T S.

CHAP. XXVII.

This whole chapter is taken up with an account of
Paul's voyage towards Rome, when he was sent thither a prisoner by
Festus the governor, upon his appeal to Cæsar. I. The beginning of
the voyage was well enough, it was calm and prosperous, ver. 1-8. II. Paul gave them notice
of a storm coming, but could not prevail with them to lie by,
ver. 9-11. III. As they
pursued their voyage, they met with a great deal of tempestuous
weather, which reduced them to such extremity that they counted
upon nothing but being cast away, ver. 12-20. IV. Paul assured them that
though they would not be advised by him to prevent their coming
into this danger, yet, by the good providence of God, they should
be brought safely through it, and none of them should be lost,
ver. 21-26. V. At length
they were at midnight thrown upon an island, which proved to be
Malta, and then they were in the utmost danger imaginable, but were
assisted by Paul's counsel to keep the mariners in the ship, and
encouraged by his comforts to eat their meat, and have a good heart
on it, ver. 27-36. VI.
Their narrow escape with their lives, when they came to shore, when
the ship was wrecked, but all the persons wonderfully preserved,
ver. 37-44.

Paul's Voyage towards Rome.

1 And when it was determined that we should sail
into Italy, they delivered Paul and certain other prisoners unto
one named Julius, a centurion of Augustus' band. 2
And entering into a ship of Adramyttium, we launched, meaning to
sail by the coasts of Asia; one Aristarchus, a Macedonian of
Thessalonica, being with us. 3 And the next day we
touched at Sidon. And Julius courteously entreated Paul, and gave
him liberty to go unto his friends to refresh himself.
4 And when we had launched from thence, we sailed under
Cyprus, because the winds were contrary. 5 And when we had
sailed over the sea of Cilicia and Pamphylia, we came to Myra, a
city of Lycia. 6 And there the centurion found a ship of
Alexandria sailing into Italy; and he put us therein. 7 And
when we had sailed slowly many days, and scarce were come over
against Cnidus, the wind not suffering us, we sailed under Crete,
over against Salmone; 8 And, hardly passing it, came unto a
place which is called The fair havens; nigh whereunto was the city
of Lasea. 9 Now when much time was spent, and when
sailing was now dangerous, because the fast was now already past,
Paul admonished them, 10 And said unto them, Sirs, I
perceive that this voyage will be with hurt and much damage, not
only of the lading and ship, but also of our lives. 11
Nevertheless the centurion believed the master and the owner of the
ship, more than those things which were spoken by Paul.

It does not appear how long it was after
Paul's conference with Agrippa that he was sent away for Rome,
pursuant to his appeal to Cæsar; but it is likely they took the
first convenience they could hear of to do it; in the mean time
Paul is in the midst of his friends at Cæsarea—they comforts to
him, and he a blessing to them. But here we are told,

I. How Paul was shipped off for Italy: a
long voyage, but there is no remedy. He has appealed to Cæsar, and
to Cæsar he must go: It was determined that we should sail into
Italy, for to Rome they must go by sea; it would have been a
vast way about to go by land. Hence, when the Roman conquest of the
Jewish nation is foretold, it is said (Num. xxiv. 24), Ships shall come from
Chittim, that is, Italy, and shall afflict Eber, that
is, the Hebrews. It was determined by the counsel of God, before it
was determined by the counsel of Festus, that Paul should go to
Rome; for, whatever man intended, God had work for him to do there.
Now here we are told, 1. Whose custody he was committed to—to
one named Julius, a centurion of Augustus's band, as
Cornelius was of the Italian band, or legion, ch. x. 1. He had soldiers under him,
who were a guard upon Paul, that he might not make his escape, and
likewise to protect him, that he might have no mischief done him.
2. What bottom he embarked in: they went on board a ship of
Adramyttium (v. 2), a
sea-port of Africa, whence this ship brought African goods, and, as
it should seem, made a coasting voyage for Syria, where those goods
came to a good market. 3. What company he had in this voyage, there
were some prisoners who were committed to the custody of the same
centurion, and who probably had appealed to Cæsar too, or were upon
some other account removed to Rome, to be tried there, or to be
examined as witnesses against some prisoners there; perhaps some
notorious offenders, like Barabbas, who were therefore ordered to
be brought before the emperor himself. Paul was linked with these,
as Christ with the thieves that were crucified with him, and was
obliged to take his lot with them in this voyage; and we find in
this chapter (v. 42)
that for their sakes he had like to have been killed, but for his
sake they were preserved. Note, It is no new thing for the innocent
to be numbered among the transgressors. But he had also some of his
friends with him, Luke particularly, the penman of this book, for
he puts himself in all along, We sailed into Italy, and,
We launched, v.
2. Aristarchus a Thessalonian is particularly named, as
being now in his company. Dr. Lightfoot thinks that Trophimus the
Ephesian went off with him, but that he left him sick at Miletum
(2 Tim. iv. 20), when he
passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left
Timothy. It was a comfort to Paul to have the society of some of
his friends in this tedious voyage, with whom he might converse
freely, though he had so much loose profane company about him.
Those that go long voyages at sea are commonly necessitated to
sojourn, as it were, in Mesech and Kedar, and have need of wisdom,
that they may do good to the bad company they are in, may make them
better, or at lest be made never the worse by them.

II. What course they steered, and what
places they touched at, which are particularly recorded for the
confirming of the truth of the history to those who lived at that
time, and could by their own knowledge tell of their being at such
and such a place. 1. They touched at Sidon, not far off from where
they went on board; thither they came the next day. And that
which is observable here is, that Julius the centurion was
extraordinarily civil to Paul. It is probable that he knew his
case, and was one of the chief captains, or principal men,
that heard him plead his own cause before Agrippa (ch. xxv. 23), and was
convinced of his innocency, and the injury done him; and therefore,
though Paul was committed to him as a prisoner, he treated him as a
friend, as a scholar, as a gentleman, and as a man that had an
interest in heaven: He gave him liberty, while the business
of the ship detained it at Sidon, to go among his friends
there, to refresh himself; and it would be a great
refreshment to him. Julius herein gives an example to those in
power to be respectful to those whom they find worthy of their
respect, and in using their power to make a difference. A Joseph, a
Paul, are not to be used as common prisoners. God herein encourages
those that suffer for him to trust in him; for he can put it into
the hearts of those to befriend them from whom they least expect
it—can cause them to be pitied, nay, can cause them to be prized
and valued, even in the eyes of those that carry them captive,
Ps. cvi. 46. And it is
likewise an instance of Paul's fidelity. He did not go about to
make his escape, which he might have easily done; but, being out
upon his parole of honour, he faithfully returns to his
imprisonment. If the centurion is so civil as to take his word, he
is so just and honest as to keep his word. 2. They thence sailed
under Cyprus, v.
4. If the wind had been fair, they had gone forward by
direct sailing, and had left Cyprus on the right hand; but, the
wind not favouring them, they were driven to oblique sailing with a
side wind, and so compassed the island, in a manner, and left it on
the left hand. Sailors must do as they can, when they cannot do as
they would, and make the best of their wind, whatever point it is
in; so must we all in our passage over the ocean of this world.
When the winds are contrary yet we must be getting forward as well
as we can. 3. At a port called Myra they changed their ship; that
which they were in, it is probable, having business no further,
they went on board a vessel of Alexandria bound for Italy,
v. 5, 6. Alexandria
was now the chief city of Egypt, and great trading there was
between that city and Italy; from Alexandria they carried corn to
Rome, and the East-India goods and Persian which they imported at
the Red Sea they exported again to all parts of the Mediterranean,
and especially to Italy. And it was a particular favour shown to
the Alexandrian ships in the ports of Italy that they were not
obliged to strike sail, as other ships were, when they came into
port. 4. With much ado they made The Fair Havens, a port of
the island of Crete, v. 7,
8. They sailed slowly many days, being becalmed,
or having the wind against them. It was a great while before they
made the point of Cnidus, a port of Caria, and were forced to sail
under Crete, as before under Cyprus; much difficulty they met with
in passing by Salmone, a promontory on the eastern shore of the
island of Crete. Though the voyage hitherto was not tempestuous,
yet it was very tedious. They many that are not driven backward in
their affairs by cross providences, yet sail slowly, and do not get
forward by favourable providences. And many good Christians make
this complaint in the concerns of their souls, that they do not rid
ground in their way of heaven, but have much ado to keep their
ground; they move with many stops and pauses, and lie a great while
wind-bound. Observe, The place they came to was called The Fair
Havens. Travellers say that it is known to this day by the same
name, and that it answers the name from the pleasantness of its
situation and prospect. And yet, (1.) It was not the harbour they
were bound for; it was a fair haven, but it was not their haven.
Whatever agreeable circumstances we may be in in this world, we
must remember we are not at home, and therefore we must arise and
depart; for, though it be a fair haven, it is not the desired
haven, Ps. cvii. 30. (2.)
It was not a commodious haven to winter in, so it is said,
v. 12. It had a fine
prospect, but it lay exposed to the weather. Note, Every fair haven
is not a safe haven; nay, there may be most danger where there is
most pleasure.

III. What advice Paul gave them with
reference to that part of their voyage they had before them—it was
to be content to winter where they were, and not to think of
stirring till a better season of the year. 1. It was now a bad time
for sailing; they had lost a deal of time while they were
struggling with contrary winds. Sailing was now dangerous, because
the fast was already past, that is, the famous yearly fast
of the Jews, the day of atonement, which was on the tenth day of
the seventh month, a day to afflict the soul with fasting;
it was about the 20th of our September. That yearly fast was very
religiously observed; but (which is strange) we never have any
mention made in all the scripture history of the observance of it,
unless it be meant here, where it serves only to describe the
season of the year. Michaelmas is reckoned by mariners as a bad
time of the year to be at sea as any other; they complain of their
Michaelmas-blasts; it was that time now with these distressed
voyagers. The harvest was past, the summer was ended; they
had not only lost time, but lost the opportunity. 2. Paul put them
in mind of it, and gave them notice of their danger (v. 10): "I perceive"
(either by notice from God, or by observing their wilful resolution
to prosecute the voyage notwithstanding the peril of the season)
"that this voyage will be with hurt and damage; you that
have effects on board are likely to lose them, and it will be a
miracle of mercy if our lives be given us for a prey." There were
some good men in the ship, and many more bad men: but in things of
this nature all things come alike to all, and there is
one event to the righteous and to the wicked. If both be in the
same ship, they both are in the same danger. 3. They would not be
advised by Paul in this matter, v. 11. They thought him impertinent in
interposing in an affair of this nature, who did not understand
navigation; and the centurion to whom it was referred to determine
it, though himself a passenger, yet, being a man in authority,
takes upon him to overrule, though he had not been oftener at sea
perhaps than Paul, nor was better acquainted with these seas, for
Paul had planted the gospel in Crete (Tit. i. 5), and knew the several parts of the
island well enough. But the centurion gave more regard to the
opinion of the master and owner of the ship than to Paul's; for
every man is to be credited in his own profession ordinarily: but
such a man as Paul, who was so intimate with Heaven, was rather to
be regarded in seafaring matters than the most celebrated sailors.
Note, Those know not what dangers they run themselves into who will
be governed more by human prudence than by divine revelation. The
centurion was very civil to Paul (v. 3), and yet would not be governed by
his advice. Note, Many will show respect to good ministers that
will not take their advice, Ezek.
xxxiii. 31.

Paul's Voyage towards Rome.

12 And because the haven was not commodious to
winter in, the more part advised to depart thence also, if by any
means they might attain to Phenice, and there to winter;
which is an haven of Crete, and lieth toward the south west
and north west. 13 And when the south wind blew softly,
supposing that they had obtained their purpose, loosing
thence, they sailed close by Crete. 14 But not long
after there arose against it a tempestuous wind, called Euroclydon.
15 And when the ship was caught, and could not bear up into
the wind, we let her drive. 16 And running under a
certain island which is called Clauda, we had much work to come by
the boat: 17 Which when they had taken up, they used helps,
undergirding the ship; and, fearing lest they should fall into the
quicksands, strake sail, and so were driven. 18 And we being
exceedingly tossed with a tempest, the next day they
lightened the ship; 19 And the third day we cast out
with our own hands the tackling of the ship. 20 And when
neither sun nor stars in many days appeared, and no small tempest
lay on us, all hope that we should be saved was then taken
away.

In these verses we have,

I. The ship putting to sea again, and
pursuing her voyage at first with a promising gale. Observe, 1.
What induced them to leave the fair havens: it was because they
thought the harbour not commodious to winter in; it was
pleasant enough in summer but in the winter they lay bleak. Or
perhaps it was upon some other account incommodious; provisions
perhaps were scarce and dear there; and they ran upon a mischief to
avoid an inconvenience, as we often do. Some of the ship's crew, or
of the council that was called to advise in this matter, were for
staying there, rather than venturing to sea now that the weather
was so uncertain: it is better to be safe in an incommodious
harbour than to be lost in a tempestuous sea. But they were
outvoted when it was put to the question, and the greater part
advised to depart thence also; yet they aimed not to go far,
but only to another port of the same island, here called
Phenice, and some think it was so called because the
Phenicians frequented it much, the merchants of Tyre and Sidon. It
is here described to lie towards the south-west and north-west.
Probably the haven was between the two promontories or juttings-out
of land into the sea, one of which pointed to the north-west and
the other to the south-west, by which it was guarded against the
east winds. Thus hath the wisdom of the Creator provided for the
relief and safety of those who go down to the sea in ships, and
do business in great waters. In vain had nature provided for us
the waters to sail on, if it had not likewise provided for us
natural harbours to take shelter in. 2. What encouragement they had
at first to pursue their voyage. They set out with a fair wind
(v. 13), the
south wind blew softly, upon which they should gain their
point, and so they sailed close by the coast of Crete and were not
afraid of running upon the rocks or quicksands, because the wind
blew so gently. Those who put to sea with ever so fair a gale know
not what storms they may yet meet with, and therefore must not be
secure, nor take it for granted that they have obtained their
purpose, when so many accidents may happen to cross their purpose.
Let not him that girdeth on the harness boast as though he had
put it off.

II. The ship in a storm presently, a
dreadful storm. They looked at second causes, and took their
measures from the favourable hints they gave, and imagined that
because the south wind now blew softly it would always blow so; in
confidence of this, they ventured to sea, but were soon made
sensible of their folly in giving more credit to a smiling wind
than to the word of God in Paul's mouth, by which they had fair
warning given them of a storm. Observe,

1. What their danger and distress was, (1.)
There arose against them a tempestuous wind, which was not
only contrary to them, and directly in their teeth, so that they
could not get forward, but a violent wind, which raised the waves,
like that which was sent forth in pursuit of Jonah, though Paul was
following God, and going on in his duty, and not as Jonah running
away from God and his duty. This wind the sailors called
Euroclydon, a north-east wind, which upon those seas perhaps
was observed to be in a particular manner troublesome and
dangerous. It was a sort of whirlwind, for the ship is said to be
caught by it, v. 15.
It was God that commanded this wind to rise, designing to bring
glory to himself, and reputation to Paul, out of it; stormy winds
being brought out of his treasuries (Ps. cxxxv. 7), they fulfil his word,Ps. cxlviii. 8. (2.) The
ship was exceedingly tossed (v. 18); it was kicked like a football
from wave to wave; its passengers (as it is elegantly described,
Ps. cvii. 26, 27)
mount up to the heavens, go down again to the depths, reel to
and fro, stagger like a drunken man, and are at their wits'
end. The ship could not possibly bear up into the wind,
could not make her way in opposition to the wind; and therefore
they folded up their sails, which in such a storm would endanger
them rather than to them any service, and so let the ship drive,
Not whither it would, but whither it was impelled by the impetuous
waves—Non quo voluit, sed quo rapit impetus undæ. Ovid. Trist.
It is probable that they were very near the heaven of Phenice when
this tempest arose, and thought they should presently be in a quiet
haven, and were pleasing themselves with the thought of it, and
wintering there, and lo, of a sudden, they are in this distress.
Let us therefore always rejoice with trembling, and never expect a
perfect security, nor a perpetual security, till we come to heaven.
(3.) They saw neither sun nor stars for many days. This made the
tempest the more terrible, that they were all in the dark; and the
use of the loadstone for the direction of sailors not being then
found out (so that they had no guide at all, when they could see
neither sun nor stars) made the case the more hazardous. Thus
melancholy sometimes is the condition of the people of God upon a
spiritual account. They walk in darkness and have no light.
Neither sun nor stars appear; they cannot dwell, nay, they cannot
fasten, upon any thing comfortable or encouraging; thus it may be
with them, and yet light is sown for them. (4.) They had abundance
of winter-weather: No small tempest—cheimon ouk
oligos, cold rain, and snow, and all the rigours of that
season of the year, so that they were ready to perish for cold; and
all this continued many days. See what hardships those often
undergo who are much at sea, besides the hazards of life they run;
and yet to get gain there are still those who make nothing of all
this; and it is an instance of divine Providence that it disposes
some to this employment, notwithstanding the difficulties that
attend it, for the keeping up of commerce among the nations, and
the isles of the Gentiles particularly; and Zebulun can as heartily
rejoice in his going out as Issachar in his tents. Perhaps Christ
therefore chose ministers from among seafaring men, because they
had been used to endure hardness.

2. What means they used for their own
relief: they betook themselves to all the poor shifts (for I can
call them no better) that sailors in distress have recourse to.
(1.) When they could not make head against the wind, they let the
ship run adrift, finding it was to no purpose to ply either the oar
or the sail. When it is fruitless to struggle, it is wisdom to
yield. (2.) They nevertheless did what they could to avoid the
present danger; there was a little island called Clauda, and when
they were near that, though they could not pursue their voyage,
they took care to prevent their shipwreck, and therefore so ordered
their matters that they did not run against the island, but quietly
ran under it, v. 16.
(3.) When they were afraid they should scarcely save the ship, they
were busy to save the boat, which they did with much ado. They had
much work to come by the boat (v. 16), but at last they took it up,
v. 17. This might be
of use in any exigence, and therefore they made hard shift to get
it into the ship to them. (4.) They used means which were proper
enough in those times, when the art of navigation was far short of
the perfection it is now come to; they undergirded the ship,v. 17. They bound
the ship under the bottom of it with strong cables, to keep it from
bulging in the extremity of the tempest. (5.) For fear of falling
into the quicksands they struck sail, and then let
the ship go as it would. It is strange how a ship will live at sea
(so they express it), even in very stormy weather, if it have but
sea-room; and, when the sailors cannot make the shore, it is their
interest to keep as far off it as they can. (6.) The next day they
lightened the ship of its cargo, threw the goods and the
merchandises overboard (as Jonah's mariners did, ch. i. 5), being willing rather to be
poor without them than to perish with them. Skin for skin, and
all that a man has, will he give for his life. See what the
wealth of this world is; how much soever it is courted as a
blessing, the time may come when it will be a burden, not only too
heavy to be carried safe of itself, but heavy enough to sink him
that has it. Riches are often kept by the owners thereof to
their hurt (Eccl. v.
13); and parted with to their good. But see the folly of
the children of this world, they can be thus prodigal of their
goods when it is for the saving of their lives, and yet how sparing
of them in works of piety and charity, and in suffering for Christ,
though they are told by eternal Truth itself that those shall be
recompensed more than a thousand fold in the resurrection of the
just. Those went upon a principle of faith who took joyfully
the spoiling of their goods, knowing in themselves that they had in
heaven a better and a more enduring substance, Heb. x. 34. Any man will rather make
shipwreck of his goods than of his life; but many will rather make
shipwreck of faith and a good conscience than of their
goods. (7.) The third day they cast out the tacklings of the
ship—the utensils of it, Armamenta (so some render it),
as if it were a ship of force. With us it is common to heave the
guns over-board in the extremity of a storm; but what heavy
artillery they had then which it was necessary to lighten the ship
of I do not know; and I question whether it was not then a vulgar
error among seamen thus to throw every thing into the sea, even
that which would be of great use in a storm, and no great
weight.

3. The despair which at last they were
brought to (v. 20):
All hope that we should be saved was then taken away. The
storm continued, and they saw no symptoms of its abatement; we have
known very blustering weather to continue for some weeks. The means
they had used were ineffectual, so that they were at their wits'
end; and such was the consternation that this melancholy prospect
put them into that they had no heart either to eat or drink. They
had provision enough on board (v. 38), but such bondage were they
under, through fear of death, that they could not admit the
supports of life. Why did not Paul, by the power of Christ, and in
his name, lay this storm? Why did he not say to the winds and
waves, Peace, be still, as his Master had done? Surely it
was because the apostles wrought miracles for the confirmation of
their doctrine, not for the serving of a turn for themselves or
their friends.

Paul's Voyage towards Rome.

21 But after long abstinence Paul stood forth in
the midst of them, and said, Sirs, ye should have hearkened unto
me, and not have loosed from Crete, and to have gained this harm
and loss. 22 And now I exhort you to be of good cheer: for
there shall be no loss of any man's life among you, but of
the ship. 23 For there stood by me this night the angel of
God, whose I am, and whom I serve, 24 Saying, Fear not,
Paul; thou must be brought before Cæsar: and, lo, God hath given
thee all them that sail with thee. 25 Wherefore, sirs, be of
good cheer: for I believe God, that it shall be even as it was told
me. 26 Howbeit we must be cast upon a certain island.
27 But when the fourteenth night was come, as we were driven up and
down in Adria, about midnight the shipmen deemed that they drew
near to some country; 28 And sounded, and found it
twenty fathoms: and when they had gone a little further, they
sounded again, and found it fifteen fathoms. 29 Then
fearing lest we should have fallen upon rocks, they cast four
anchors out of the stern, and wished for the day. 30 And as
the shipmen were about to flee out of the ship, when they had let
down the boat into the sea, under colour as though they would have
cast anchors out of the foreship, 31 Paul said to the
centurion and to the soldiers, Except these abide in the ship, ye
cannot be saved. 32 Then the soldiers cut off the ropes of
the boat, and let her fall off. 33 And while the day was
coming on, Paul besought them all to take meat, saying, This
day is the fourteenth day that ye have tarried and continued
fasting, having taken nothing. 34 Wherefore I pray you to
take some meat: for this is for your health: for there shall
not a hair fall from the head of any of you. 35 And when he
had thus spoken, he took bread, and gave thanks to God in presence
of them all: and when he had broken it, he began to eat.
36 Then were they all of good cheer, and they also took
some meat. 37 And we were in all in the ship two
hundred threescore and sixteen souls. 38 And when they had
eaten enough, they lightened the ship, and cast out the wheat into
the sea. 39 And when it was day, they knew not the land: but
they discovered a certain creek with a shore, into the which they
were minded, if it were possible, to thrust in the ship. 40
And when they had taken up the anchors, they committed
themselves unto the sea, and loosed the rudder bands, and
hoised up the mainsail to the wind, and made toward shore.
41 And falling into a place where two seas met, they ran the ship
aground; and the forepart stuck fast, and remained unmoveable, but
the hinder part was broken with the violence of the waves.
42 And the soldiers' counsel was to kill the prisoners, lest any of
them should swim out, and escape. 43 But the centurion,
willing to save Paul, kept them from their purpose; and
commanded that they which could swim should cast themselves
first into the sea, and get to land: 44 And the rest,
some on boards, and some on broken pieces of the ship. And
so it came to pass, that they escaped all safe to land.

We have here the issue of the distress of
Paul and his fellow-travellers; they escaped with their lives and
that was all, and that was for Paul's sake. We are here told
(v. 37) what number
there were on board—mariners, merchants, soldiers, prisoners, and
other passengers, in all two hundred and seventy-six souls; this is
taken notice of to make us the more concerned for them in reading
the story, that they were such a considerable number, whose lives
were now in the utmost jeopardy, and one Paul among them worth more
than all the rest. We left them in despair, giving up themselves
for gone. Whether they called every man on his God, as
Jonah's mariners did, we are not told; it is well if this laudable
practice in a storm was not gone out of fashion and made a jest of.
However, Paul among these seamen was not, like Jonah among his, the
cause of the storm, but the comforter in the storm, and as much a
credit to the profession of an apostle as Jonah was a blemish to
the character of a prophet. Now here we have,

I. The encouragement Paul gave them, by
assuring them, in the name of God, that their lives should all be
saved, even when, in human appearance, all hope that they should be
saved was taken away. Paul rescued them from their despair first,
that they might not die of that, and starve themselves in that, and
then they were in a fair way to be rescued from their distress.
After long abstinence, as if they were resolved not to eat
till they knew whether they should live or die, Paul stood forth
in the midst of them. During the distress hitherto Paul hid
himself among them, was one of the crowd, helped with the rest to
throw out the tackling (v. 19), but now he distinguished
himself, and, though a prisoner, undertook to be their counsellor
and comforter.

1. He reproves them for not taking his
advice, which was to stay where they were, in the road of Lasea
(v. 8): "You
should have hearkened to me and not have loosed from Crete,
where we might have made a shift to winter well enough, and then we
should not have gained this harm and loss, that is, we
should have escaped them." Harm and loss in the world, if
sanctified to us, may be truly said to be gain; for if they wean us
from present things, and awaken us to think of a future state, we
are truly gainers by them. Observe, They did not hearken to Paul
when he warned them of their danger, and yet if they will but
acknowledge their folly, and repent of it, he will speak comfort
and relief to them now that they are in danger, so compassionate is
God to those that are in misery, though they bring themselves into
it by their own incogitancy, nay, by their own wilfulness, and
contempt of admonition. Paul, before administering comfort, will
first make them sensible of their sin in not hearkening to him, by
upbraiding them with their rashness, and probably, when he tells
them of their gaining harm and loss, he reflects upon what they
promised themselves by proceeding on their voyage, that they should
gain so much time, gain this and the other point: "But," says he,
"you have gained nothing but harm and loss; how will you answer
it?" That which they are blamed for is their loosing from Crete,
where they were safe. Note, Most people bring themselves into
inconvenience, because they do not know when they are well off, but
gain harm and loss by aiming against advice to better
themselves.

2. He assures them that though they should
lose the ship yet they should none of them lose their lives: "You
see your folly in not being ruled by me:" he does not say, "Now
therefore expect to fare accordingly, you may thank yourselves if
you be all lost, those that will not be counselled cannot be
helped." No, "Yet now there is hope in Israel concerning this
thing; your case is sad, but it is not desperate, now, I exhort
you to be of good cheer." Thus we say to sinners that are
convinced of their sin and folly, and begin to see and bewail their
error, "You should have hearkened unto us, and should have
had nothing to do with sin; yet now we exhort you to be of good
cheer: though you would not take our advice when we said, Do
not presume, yet take it now when we say, Do not
despair." They had given up the cause, and would use no further
means, because all hope that they should be saved was taken
away. Now Paul quickens them to bestir themselves yet in
working for their own safety, by telling them that it they would
resume their vigour they should secure their lives. He gives them
this assurance when they were brought to the last extremity, for
now it would be doubly welcome to them to be told that not a life
should be lost when they were ready to conclude they must
inevitably be all lost. He tells them, (1.) That they must count
upon the loss of the ship. Those who were interested in that and
the goods were probably those greater part that were for pushing
forward the voyage and running the venture, notwithstanding Paul's
admonition, and they are made to pay for their rashness. Their ship
shall be wrecked. Many a stately, strong, rich, gallant ship is
lost in the mighty waters in a little time; for vanity of
vanities, all is vanity and vexation of spirit. But, (2.)
Not a life shall be lost. This would be good news to those
that were ready to die for fear of dying, and whose guilty
consciences made death look very terrible to them.

3. He tells them what ground he had for
this assurance, that it is not a banter upon them, to put them into
humour, nor a human conjecture, he has a divine revelation for it,
and is as confident of it as that God is true, being fully
satisfied that he has his word for it. An angel of the Lord
appeared to him in the night, and told him that for his sake they
should all be preserved (v.
23-25), which would double the mercy of their
preservation, that they should have it not only by providence, but
by promise, and as a particular favour to Paul. Now observe
here,

(1.) The solemn profession Paul makes of
relation to God, the God from whom he had this favourable
intelligence: It is he whose I am, and whom I serve. He
looks upon God, [1.] As his rightful owner, who has a sovereign
incontestable title to him, and dominion over him: Who I am.
Because God made us and not we ourselves, therefore we are not our
own but his. His we are by creation, for he made us; by
preservation, for he maintains us; by redemption, for he bought us.
We are more his than our own. [2.] As his sovereign ruler and
master, who, having given him being, has right to give him law:
Whom I serve. Because his we are, therefore we are bound to
serve him, to devote ourselves to his honour and employ ourselves
in his work. It is Christ that Paul here has an eye to; he is God,
and the angels are his and go on his errands. Paul often calls
himself a servant of Jesus Christ; he is his, and him he
serves, both as a Christian and as an apostle; he does not say,
"Whose we are, and whom we serve," for most that were
present were strangers to him, but, "Whose I am, and whom
I serve, whatever others do; nay, whom I am now in the
actual service of, going to Rome, not as you are, upon worldly
business, but to appear as a witness for Christ." Now this he tells
the company, that, seeing their relief coming from his God whose he
was and whom he served, they might thereby be drawn in to take him
for their God, and to serve him likewise; for the same reason Jonah
said to his mariners, I fear the Lord, the God of heaven, who
has made the sea and the dry land, Jonah i. 9.

(2.) The account he gives of the vision he
had: There stood by me this night an angel of God, a divine
messenger who used formerly to bring him messages from heaven; he
stood by him, visibly appeared to him, probably when he was
awake upon his bed. Though he was afar off upon the sea
(Ps. lxvi. 5), on the
uttermost parts of the sea (Ps.
cxxxix. 9), yet this could not intercept his communion
with God, nor deprive him of the benefit of divine visits. Thence
he can direct a prayer to God, and thither God can direct an angel
to him. He knows not where he is himself, yet God's angel knows
where to find him out. The ship is tossed with winds and
waves, hurried to and fro with the utmost violence, and yet the
angel finds a way into it. No storms nor tempests can hinder the
communications of God's favour to his people, for he is a very
present help, a help at hand, even when the sea roars and is
troubled, Ps. xlvi. 1,
3. We may suppose that Paul, being a prisoner, had not a
cabin of his own in the ship, much less a bed in the captain's
cabin, but was put down into the hold (any dark or dirty place was
thought good enough for him in common with the rest of the
prisoners), and yet there the angel of God stood by him. Meanness
and poverty set none at a distance from God and his favour. Jacob,
when he has no pillow but a stone, no curtains but the clouds, yet
has a vision of angels. Paul had this vision but this last
night. He had himself been assured by a former vision that he
should go to Rome (ch. xxiii.
11), from which he might infer that he himself should be
safe; but he has this fresh vision to assure him of the safety of
those with him.

(3.) The encouragements that were given him
in the vision, v.
14. [1.] He is forbidden to fear. Though all about him
are at their wits' end, and lost in despair, yet, Fear not,
Paul; fear not their fear, nor be afraid, Isa. viii. 12. Let the sinners in
Zion be afraid, but let not the saints be afraid, no, not at
sea, in a storm; for the Lord of hosts is with them, and
their place of defence shall be the munitions of rocks,Isa. xxxiii. 14-16.
[2.] He is assured that for his part he shall come safely to Rome:
Thou must be brought before Cæsar. As the rage of the most
potent enemies, so the rage of the most stormy sea, cannot prevail
against God's witnesses till they have finished their testimony.
Paul must be preserved in this danger, for he is reserved for
further service. This is comfortable for the faithful servants of
God in straits and difficulties, that as long as God has any work
for them to do their lives shall be prolonged. [3.] That for his
sake all that were in the ship with him should be delivered too
from perishing in this storm: God hath given thee all those that
sail with thee. The angel that was ordered to bring him this
message could have singled him out from this wretched crew, and
those that were his friends too, and have carried them safely to
shore, and have left the rest to perish, because they would not
take Paul's counsel. But God chooses rather, by preserving them all
for his sake, to show what great blessings good men are to the
world, than by delivering him only to show how good men are
distinguished from the world. God has given thee all those that
sail with thee, that is, spares them in answer to thy prayers,
or for thy sake. Sometimes good men deliver neither sons nor
daughters, but their own souls only, Ezek. xiv. 18. But Paul here delivers a
whole ship's crew, almost three hundred souls. Note, God often
spares wicked people for the sake of the godly; as Zoar for Lot's
sake, and as Sodom might have been, if there had been ten righteous
persons in it. The good people are hated and persecuted in the
world as if they were not worthy to live in it, yet really it is
for their sakes that the world stands. If Paul had thrust himself
needlessly into bad company, he might justly have been cast away
with them, but, God calling him into it, they are preserved with
him. And it is intimated that it was a great favour to Paul, and he
looked upon it to be so, that others were saved for his sake:
They are given thee. There is no greater satisfaction to a
good man than to know that he is a public blessing.

4. He comforts them with the same comforts
wherewith he himself was comforted (v. 25): "Wherefore, Sirs, be of
good cheer, you shall see even this will end well; for I
believe God, and depend upon his word, that it shall be even
as it was told me." He would not require them to give credit to
that to which he did not himself give credit; and therefore
solemnly professes that he believes it himself, and the belief of
it makes him easy: "I doubt not but it shall be as it was told me."
Thus he staggers not at the promise of God through unbelief.
Hath God spoken, and shall he not make it good? No doubt he
can, no doubt he will; for he is not a man that he should
lie. And shall it be as God hath said? Then be of good cheer,
be of good courage. God is ever faithful, and therefore let all
that have an interest in his promise be ever cheerful. If with God
saying and doing are not two things, then with us believing and
enjoying should not.

5. He gives them a sign, telling them
particularly what this tempestuous voyage would issue in (v. 26): "We must be cast
upon a certain island, and that will both break the ship and
save the passengers; and so the prediction in both respects will be
fulfilled." The pilot had quitted his post, the ship was left to
run at random, they knew not what latitude they were in, much less
how to steer their course; and yet Providence undertakes to bring
them to an island that shall be a refuge for them. When the church
of God, like this ship, is tossed with tempests, and not
comforted, when there is none to guide her of all her
sons, yet God can bring her safely to shore, and will do
it.

II. Their coming at length to an anchor
upon an unknown shore, v.
27-29. 1. They had been a full fortnight in the storm,
continually expecting death: The fourteenth night, and not
sooner, they came near land; they were that night driven
up and down in Adria, not in the Adriatic Gulf on which Venice
stands, but in the Adriatic Sea, a part of the Mediterranean,
containing both the Sicilian and Ionian seas, and extending to the
African shore; in this sea they were tossed, and knew not
whereabouts they were. 2. About midnight the mariners
apprehended that they drew near to some shore, which confirmed
what Paul had told them, that they must be driven upon some island.
To try whether it was so or no, they sounded, in order to
their finding the depth of the water, for the water would be
shallower as they drew nearer to shore; by the first experiment
they found they drew twenty fathoms deep of water, and by
the next fifteen fathoms, which was a demonstration that
they were near some shore; God has wisely ordered such a natural
notice to sailors in the dark, that they may be cautious. 3. They
took the hint, and, fearing rocks near the shore, they cast
anchor, and wished for the day; they durst not go forward for
fear of rocks, and yet would not go back in hope of shelter, but
they would wait for the morning, and heartily wished for it; who
can blame them when the affair came to a crisis? When they had
light, there was no land to be seen; now that there was land near
them, they had no light to see it by; no marvel then they wished
for day. When those that fear God walk in darkness, and have no
light, yet let them not say, The Lord has forsaken us,
or, Our God has forgotten us; but let them do as these
mariners did, cast anchor, and wish for the day, and be assured
that the day will dawn. Hope is an anchor of the soul, sure and
stedfast, entering into that within the veil. Hold fast by
that, think not of putting to sea again, but abide by Christ, and
wait till the day break, and the shadows flee away.

III. The defeating of the sailors' attempt
to quit the ship; here was a new danger added to their distress,
which they narrowly escaped. Observe, 1. The treacherous design of
the seamen, and that was to leave the sinking ship, which, though a
piece of wisdom in others, yet in those that were entrusted with
the care of it was the basest fraud that could be (v. 30): They were about to
flee out of the ship, concluding no other than that when it ran
ashore it must be broken all to pieces; having the command of the
boat, the project was to get all of them into that, and so save
themselves, and leave all the rest to perish. To cover this vile
design, they pretended they would cast anchors out of the
fore-ship, or carry them further off, and in order to this
they let down the boat, which they had taken in (v. 16, 17), and were
going into it, having agreed among themselves, when they
were in to make straight for the shore. The treacherous seamen are
like the treacherous shepherd, who flees when he sees the danger
coming, and there is most need of his help, John x. 12. Thus true is that of Solomon,
Confidence in an unfaithful man in time of trouble is like a
broken tooth or a foot out of joint. Let us therefore cease
from man. Paul had, in God's name, assured them that they should
come safely to land, but they will rather trust their own refuge of
lies than God's word and truth. 2. Paul's discovery of it, and
protestation against it, v.
31. They all saw them preparing to go into the boat, but
were deceived by the pretence they made; only Paul saw through it,
and gave notice to the centurion and the soldiers concerning it,
and told them plainly, Except these abide in the ship, you
cannot be saved. The skill of a mariner is seen in a storm,
and, in the distress of the ship, then is the proper time for him
to exert himself. Now the greatest difficulty of all was before
them, and therefore the seamen were now more necessary than ever
yet; it was indeed not by any skill of theirs that they were
brought to land, for it was quite beyond their skill, but, now
that they are near land, they must use their art to bring the ship
to it. When God has done that for us which we could not, we must
then in his strength help ourselves. Paul speaks humanly, when he
says, You cannot be saved except these abide in the ship;
and he does not at all weaken the assurances he had divinely given
that they should infallibly be saved. God, who appointed the end,
that they should be saved, appointed the means, that they
should be saved by the help of these seamen; though, if they had
gone off, no doubt God would have made his word good some other
way. Paul speaks as a prudent man, not as a prophet, when he says,
These are necessary to your preservation. Duty is ours, events are
God's; and we do not trust God, but tempt him, when we say, "We put
ourselves under his protection," and do not use proper means, such
as are within our power, for our own preservation. 3. The effectual
defeat of it by the soldiers, v. 32. It was not time to stand
arguing the case with the seamen, and therefore they made no more
ado, but cut the ropes of the boat, and though it might
otherwise have done them service in their present distress, they
chose rather to let it fall off, and lose it, than suffer it
to do them this disservice. And now the seamen, being forced to
stay in the ship whether they would or no, are forced likewise to
work for the safety of the ship as hard as they could, because if
the rest perish they must perish with them.

IV. The new life which Paul put into the
company, by cheerfully inviting them to take some refreshment, and
by the repeated assurances he gave them that they should all of
them have their lives given them for a prey. Happy they who had
such a one as Paul in their company, who not only had
correspondence with Heaven, but was of a hearty lively spirit with
those about him, that sharpened the countenance of his friend, as
iron sharpens iron. Such a friend in distress, when without are
fightings and within are fears, is a friend indeed. Ointment
and perfume rejoice the heart; so doth the sweetness of a man's
friend by hearty counsel, Prov.
xxvii. 9. Such was Paul's here to his companions in
tribulation. The day was coming on: those that wish for the day,
let them wait awhile, and they shall have what they wish for. The
dawning of the day revived them a little, and then Paul got them
together. 1. He chid them for their neglect of themselves, that
they had so far given way to fear and despair as to forget or not
to mind their food: This is the fourteenth day that you have
tarried, and continued fasting, having taken nothing; and that
is not well, v. 33.
Not that they had all, or any of them, continued fourteen days
without any food, but they had not had any set meal, as they used
to have, all that time; they ate very little, next to nothing. Or,
"You have continued fasting, that is, you have lost your
stomach; you have had no appetite at all to your food, nor any
relish of it, through prevailing fear and despair." A very
disconsolate state is thus expressed (Ps. cii. 4), I forget to eat my bread.
It is a sin to starve the body, and to deny it its necessary
supports; he is an unnatural man indeed that hateth his own
flesh, and does not nourish and cherish it; and it is a sore
evil under the sun to have a sufficiency of the good things of this
life, and not to have power to use them, Eccl. vi. 2. If this arise from the sorrow of
the world, and from any inordinate fear or trouble, it is so far
from excusing it that it is another sin, it is discontent, it is
distrust of God, it is all wrong. What folly is it to die for fear
of dying! But thus the sorrow of the world works death,
while joy in God is life and peace in the greatest distresses and
dangers. 2. He courts them to their food (v. 34): "Wherefore I pray you to
take some meat. We have a hard struggle before us, must get to
shore as well as we can; if our bodies be weak through fasting, we
shall not be able to help ourselves." The angel bade Elijah,
Arise and eat, for otherwise he would find the journey
too great for him, 1 Kings xix.
7. So Paul will have these people eat, or otherwise the
waves will be too hard for them: I pray you,parakalo, "I exhort you, if you will be ruled
by me, take some nourishment; though you have no appetite to it,
though you have fasted away your stomach, yet let reason bring you
to it, for this is for your health, or rather your
preservation, or safety, at this time; it is for your
salvation, you cannot without nourishment have strength to shift
for your lives." As he that will not labour, let him not
eat; so he that means to labour must eat. Weak and trembling
Christians, that give way to doubts and fears about their spiritual
state, continue fasting from the Lord's supper, and fasting from
divine consolations, and then complain they cannot go on in their
spiritual work and warfare; and it is owing to themselves. If they
would feed and feast as they ought, upon the provision Christ has
made for them, they would be strengthened, and it would be for
their souls' health and salvation. 3. He assures them of their
preservation: There shall not a hair fall from the head of any
of you. It is a proverbial expression, denoting a complete
indemnity. It is used 1 Kings
i. 51; Luke xxi. 18. "You cannot eat for fear of dying;
I tell you, you are sure of living, and therefore eat. You will
come to shore wet and cold, but sound wind and limb; your hair wet,
but not a hair lost." 4. He himself spread their table for them;
for none of them had any heart to do it, they were all so
dispirited: When he had thus spoken, he took bread, fetched
it from the ship's stores, to which every one might safely have
access when none of them had an appetite. They were not reduced to
short allowance, as sailors sometimes are when they are kept longer
at sea than they expected by distress of weather; they had plenty,
but what good did that do them, when they had no stomach? We have
reason to be thankful to God that we have not only food to our
appetite, but appetite to our food; that our soul abhors not even
dainty meat (Job xxxiii.
20), through sickness or sorrow. 5. He was chaplain to
the ship, and they had reason to be proud of their chaplain. He
gave thanks to God in presence of them all. We have reason to
think he had often prayed with Luke and Aristarchus, and what
others there were among them that were Christians, that they prayed
daily together; but whether he had before this prayed with the
whole company promiscuously is not certain. Now he gave thanks
to God, in presence of them all, that they were alive, and had
been preserved hitherto, and that they had a promise that their
lives should be preserved in the imminent peril now before them; he
gave thanks for the provision they had, and begged a blessing upon
it. We must in every thing give thanks; and must
particularly have an eye to God in receiving our food, for it is
sanctified to us by the word of God and prayer, and is to be
received with thanksgiving. Thus the curse is taken off from
it, and we obtain a covenant-right to it and a covenant-blessing
upon it, 1 Tim. iv. 3-5.
And it is not by bread alone that man lives, but by the word of
God, which must be met with prayer. He gave thanks in
presence of them all, not only to show that he served a Master
he was not ashamed of, but to invite them into his service too. If
we crave a blessing upon our meat, and give thanks for it in a
right manner, we shall not only keep up a comfortable communion
with God ourselves, but credit our profession, and recommend it to
the good opinion of others. 6. He set them a good example: When
he had given thanks, he broke the bread (it was sea-biscuit)
and he began to eat. Whether they would be encouraged or no,
he would; if they would be sullen, and, like froward children,
refuse their victuals because they had not every thing to their
mind, he would eat his meat, and be thankful. Those that teach
others are inexcusable if they do not themselves do as they teach,
and the most effectual way of preaching is by example. 7. It had a
happy influence upon them all (v. 36): Then were they all of good
cheer. They then ventured to believe the message God sent them
by Paul when they plainly perceived that Paul believed it himself,
who was in the same common danger with them. Thus God sends good
tidings to the perishing world of mankind by those who are of
themselves, and in the same common danger with themselves, who are
sinners too, and must be saved, if ever they be saved, in the same
way in which they persuade others to venture; for it is a common
salvation which they bring the tidings of; and it is an
encouragement to people to commit themselves to Christ as their
Saviour when those who invite them to do so make it to appear that
they do so themselves. It is here upon this occasion that the
number of the persons is set down, which we took notice of before:
they were in all two hundred threescore and sixteen souls.
See how many may be influenced by the good example of one. They
did all eat, nay, they did all eat enough (v. 38), they were satiated
with food, or filled with it; they made a hearty meal. This
explains the meaning of their fasting before for fourteen
days; not that they did not eat during all that time, but they
never had enough all that time, as they had now. 8. They once more
lightened the ship, that it might escape the better in the shock it
was now to have. They had before thrown the wares and the tackle
overboard, and now the wheat, the victuals and
provisions they had; better they should sink the food than that it
should sink them. See what good reason our Saviour had to call our
bodily food meat that perishes. We may ourselves be under a
necessity of throwing that away to save our lives which we had
gathered and laid up for the support of our lives. It is probable
that the ship was overloaded with the multitude of the passengers
(for this comes in just after the account of the number of them)
and that this obliged them so often to lighten the ship.

V. Their putting to shore, and the staving
of the ship in the adventure. It was about break of day when they
ate their meat, and when it was quite day they began to look about
them; and here we are told, 1. That they knew not where they
were; they could not tell what country it was they were now
upon the coast of, whether it was Europe, Asia, or Africa, for each
had shores washed by the Adriatic Sea. It is probable that these
seamen had often sailed this way, and thought they knew every
country they came near perfectly well, and yet here they were at a
loss. Let not the wise man then glory in his wisdom, since
it may perhaps fail him thus egregiously even in his own
profession. 2. They observed a creek with a level shore, into
which they hoped to thrust the ship, v. 39. Though they knew not what
country it was, nor whether the inhabitants were friends or foes,
civil or barbarous, they determined to cast themselves upon their
mercy; it was dry land, which would be very welcome to those that
had been so long at sea. It was a pity but they had had some help
from the shore, a pilot sent them, that knew the coast, who might
steer their ship in, or another second ship, to take some of the
men on board. Those who live on the sea-coast have often
opportunity of succouring those who are in distress at sea, and of
saving precious lives, and they ought to do their utmost in order
to it, with all readiness and cheerfulness; for it is a great sin,
and very provoking to God, to forbear to deliver those that are
driven unto death, and are ready to be slain; and it will not
serve for an excuse to say, Behold, we knew it not, when
either we did, or might, and should, have known it,
Prov. xxiv. 11, 12. I
have been told there are some, and in our own nation too, who when
from the sea-coast they see a ship in distress and at a loss will,
by misguiding fires or otherwise, purposely lead them into danger,
that the lives may be lost, and they may have the plunder of the
ship. One can scarcely believe that any of the human species can
possibly be so wicked, so barbarously inhuman, and can have so much
of the devil in them; if there be, let them know of a truth that
they shall have judgment without mercy who have shown no mercy.
3. They made straight to the shore with wind and tide (v. 40): They took up the
anchors, the four anchors which they cast out of the stern,v. 29. Some think
that they took pains to weigh them up, hoping they should have use
for them again at the shore; others that they did it with such
precipitation that they were forced to cut the cables and leave
them; the original will admit either. They then committed
themselves to the sea, the wind standing fair to carry them
into the port, and they loosed the rudder-bands, which were
fastened during the storm for the greater steadiness of the ship,
but, now that they were putting into the port, were loosed,
that the pilot might steer with the greater freedom; they then
hoisted up the main-sail to the wind, and made towards shore.
The original words here used for the rudder-bands and the
main-sail find the critics a great deal of work to
accommodate them to the modern terms; but they need not give us any
difficulty who are content to know that when they saw the shore
they hastened to it as fast as they could, and perhaps made more
haste than good speed. And should not a poor soul that has long
been struggling with winds and tempests in this world long to put
into the safe and quiet haven of everlasting rest? Should it not
get clear from all that which fastens it to this earth, and
straitens the out-goings of its pious and devout affections
heavenward? And should it not hoist up the main-sail of faith to
the wind of the Spirit, and so with longing desires make to shore?
4. They made a shift among them to run the ship aground, in
a shelf or bed of sand, as it should seem, or an isthmus, or neck
of land, washed with the sea on both sides, and therefore two seas
are said to meet upon it, and there the forepart stuck fast;
and then, when it had no liberty to play, as a ship has when it
rides at anchor, but remained immovable, the hinder part
would soon be broken of course by the violence of the waves.
Whether the seamen did not do their part, being angry that they
were disappointed in their design to escape, and therefore wilfully
ran the ship aground, or whether we may suppose that they did their
utmost to save it, but God in his providence overruled, for the
fulfilling of Paul's word, that the ship must be lost
(v. 22), I cannot
say; but this we are sure of that God will confirm the word of
his servants, and perform the counsel of his messengers,Isa. xliv. 26. The ship,
that had strangely weathered the storm in the vast ocean, where it
had room to roll, is dashed to pieces when it sticks fast. Thus if
the heart fixes in the world, in love and affection, and adherence
to it, it is lost. Satan's temptations beat against it, and it is
gone; but, as long as it keeps above the world, though it be tossed
with its cares and tumults, there is hope of it. They had the shore
in view, and yet suffered shipwreck in the harbour, to teach us
never to be secure.

VI. A particular danger that Paul and the
rest of the prisoners were in, besides their share in the common
calamity, and their deliverance from it. 1. In this critical
moment, when every man hung in doubt of his life, the soldiers
advised the killing of the prisoners that were committed to
their custody, and whom they were to give an account of, lest
any of them should swim out and escape, v. 42. There was no great danger of
that, for they could not escape far, weak and weary as they were;
and, under the eye of so many soldiers that had the charge of them,
it was not likely they should attempt it; and if it should so
happen, though they might be obnoxious to the law for a permissive
escape, yet in such a case as this equity would certainly relieve
them. But it was a brutish barbarous motion, and so much the worse
that they were thus prodigal of other people's lives when without a
miracle of mercy they must lose their own. 2. The centurion, for
Paul's sake, quashed this motion presently. Paul, who was his
prisoner, had found favour with him, as Joseph with the captain of
the guard. Julius, though he despised Paul's advice (v. 11), yet afterwards saw a
great deal of cause to respect him, and therefore, being willing
to save Paul, he prevented the execution of that bloody
project, and in favorem vitæ—from a regard to his life, he
kept them from their purpose. It does not appear that they were any
of them malefactors convicted, but only suspected, and waiting
their trial, and in such a case as this better ten guilty ones
should escape than one that was innocent be slain. As God had saved
all in the ship for Paul's sake, so here the centurion saves all
the prisoners for his sake; such a diffusive good is a good
man.

VII. The saving of the lives of all the
persons in the ship, by the wonderful providence of God. When the
ship broke under them, surely there was but a step between them
and death; and yet infinite mercy interposed, and that step was
not stepped. 1. Some were saved by swimming: The centurion
commanded his soldiers in the first place, as many of them
as could swim, to get to land first, and to be ready to receive
the prisoners, and prevent their escape. The Romans trained up
their youth, among other exercises, to that of swimming, and it was
often of service to them in their wars: Julius Caesar was a famous
swimmer. It may be very useful to these who deal much at sea, but
otherwise perhaps more lives have been lost by swimming in sport,
and learning to swim, than have been saved by swimming for need. 2.
The rest with much ado scrambled to the shore, some on boards that
they had loose with them in the ship, and others on the broken
pieces of the ship, every one making the best shift he could
for himself and his friends, and the more busy because they were
assured their labour should not be in vain; but so it came to
pass that through the good providence of God none of them
miscarried, none of them were by accident turned off, but they
escaped all safely to land. See here an instance of the
special providence of God in the preservation of people's lives,
and particularly in the deliverance of many from perils by water,
ready to sink, and yet kept from sinking, the deep from
swallowing them up and the water-floods from overflowing them,
the storm turned into a calm. They were rescued from the dreaded
sea, and brought to the desired haven. O that men would praise the
Lord for his goodness! Ps. cviii.
30, 31. Here was an instance of the performance of a
particular word of promise which God gave, that all the persons in
this ship should be saved for Paul's sake. Though there be great
difficulty in the way of the promised salvation, yet it shall
without fail be accomplished; and even the wreck of the ship may
furnish out means for the saving of the lives, and, when all seems
to be gone, all proves to be safe, though it be on boards, and
broken pieces of the ship.